Church and State as Seen in the Formation of Christendom - T. W. Allies

Power, the Spiritual, a derivation from the Person of Christ, out of the union of the divine and human natures in him, [103], [111], [162];
creates the supernatural society for a supernatural end, [93];
to which the present life is subordinated, [94];
and which is beyond the provision of temporal government, [96];
a kingdom subsisting by its own force from age to age, [131];
divine truth maintained by the perpetual operation of its one hierarchy in the Body of Christ, [162-164];
has in Scripture five qualities, [175];
the coming from above, [175];
completeness, [176-179];
unity, [179-181];
independence of civil government, [181];
perpetuity to the end of time, [182];
the transmission of such a power witnessed in the Church’s history from A.D. 39 to A.D. 325, [184-237];
the resting of this power upon the Sacrifice of His Body instituted by Christ, [238-243], [263-286];
its independence as to government shown in its organic growth, [295-316];
its independence as to teaching shown in its communication of doctrine, [316-339];
in its mode of positive teaching, [340-355];
in its mode of resisting error, [359-399];
in its conflict with the Roman empire’s civil power, [400-463];
the creation of such a power by the direct action of God foretold by the Prophet Daniel, 600 years before Christ, [xxi-xxviii].

Powers, the Two, appear united in the Headship of Adam, [11-13];
and again in Noah, [19];
in whom civil government is established by divine authority, [20];
it is a common good of all his race, [38-40];
the two Powers ever in alliance through all gentilism, [41-42];
civil government springs as little from those governed, as fathership from children, [48-52];
“Law originally is the parent’s word,” [53];
relation of the two Powers from the beginning, [56], [108];
Gentile deification of the State, [58];
relation of the two Powers in the Mosaic Law, [67], [72-82];
Analogy between them, [95];
subjection of the spiritual to the civil power, the final result of gentilism, [70];
the spiritual power has a new basis in the Person of Christ, [110];
co-operation of the two Powers as stated by St. Gregory VII., [126];
Christians subject to both Powers, [111];
amity intended by God between them, [114];
their separate action not intended, [115];
persecution of the spiritual by the temporal not intended, [119];
the indirect spiritual power over temporal things, [124];
the ideal relation of the two Powers, and the various deflections from it described under the image of marriage, [128];
alliance of the two Powers in the Roman empire at the advent of Christ, [400];
how and why the civil power acknowledged the triple spiritual liberty of belief, worship, and government, [455], [462].

Priesthood, begun in Adam, [15];
and afresh in Noah, [22];
carried on from them through all the race, [56];
distinguished from the Civil Power in the Roman Republic, [60];
united afterward to the Principate, but still distinct, [62];
the College of Pontifices reverse a tribunicial law, [63];
the distinction from civil power in it runs through all ancient nations, [64];
witness to the unity of man’s race, [65];
the Aaronic, [72];
special offices of the High-priest, [72];
part of the High-priest through the whole history from Moses to Christ, [75];
his jurisdiction under the Roman empire, [77];
the Jewish priesthood and worship, a prophecy and preparation for Christ, [80];
the High-priest’s treatment of Christ, [82];
the Christian priesthood springs from the Person of Christ, [86];
as the human race from Adam, [111];
institution of the Christian Priesthood, [132-135];
all the mission of Christ collected in his Priesthood, [135];
the Christian hierarchy succeeds the Mosaic, [191];
Priesthood of the Church springs from the two acts of Christ’s High Priesthood, [242];
priesthood, teaching, and jurisdiction cohere inwardly, [87], [287-288];
acknowledged equally by Constantine, [462].

Primacy, the, of the Church, instituted by Christ himself, [137], [143-148], [152-153], [176-179];
the words conveying it compared with those which convey the Apostolate, [154];
the witness of St. Matthew to the distinction between Apostolate and Primacy, [155];
the witness of St. Luke to the same distinction, [155];
the witness of St. John to the same distinction, [155], [156];
summary of its powers as given in the Gospels, [160];
how St. Paul bears witness to it, [166-168];
exercised by St. Clement in the lifetime of St. John, [197-200];
the two forces of the Primacy and the Hierarchy exist from the beginning, [90];
are exactly expressed by St. Leo in the year 446, [223];
hold the Church together in the ante-nicene period, [375];
are the joint result of our Lord’s words, [161].

Sacerdos, in the language of the third century, signifies the bishop, as offering the sacrifice of the altar, [217], [279];
as ἐκκλησία signifies a diocese, [304].

Sacrifice, rite of bloody, appears in the family of the first man, and dates from his fall, [15];
unintelligible without the notion of sin, [15];
its prevalence among the Gentiles, [243-250];
specialities of the rite, described by Lasaulx, [250-253];
associated with prayer, [253];
with the sense of guilt, [254];
enacted by God at the Fall as a perpetual prophecy, [256];
the most striking characteristic of the world before Christ, [257];
human, [259-261];
enaction of, a divine act, [263];
the Christian Sacrifice counterpart of the original institution, [264];
and fulfilment of the whole Mosaic ritual, [264];
its prodigious meaning and power, [267-274];
presence of Christ’s physical Body in it, according to St. Chrysostom, [275];
is the principle of unity to Christ’s mystical Body, according to St. Augustine, [276];
the double act of Christ’s High-priesthood thereby impressed on the world, [276];
fulfils over the world the parable, I am the true Vine, [280-286];
the Eucharistic, picture of, by an apostle, [324].